473# 但人不能由理性之光知道这一点，是因为由身体外在感官的表象所生的谬误，遮蔽了这理性之光。人之所以只能感觉自己是靠自身生命而活，是因为工具因把主因感觉为自己的；因此，人不能将二者区别开来。因为主因与工具因共同作用为一个原因，这是学术界所熟知的定理。主因是生命，工具因是人的心智。
看起来，走兽似乎也有在自身里面被创造的生命；但这同样是谬误。因为它们是被造来接受来自自然世界并同时来自灵性世界之光与热的器官；每一个种类，都是某种自然之爱的形式，并且经由天堂和地狱，间接接受来自灵性世界的光与热：温顺的走兽经由天堂接受，凶猛的走兽经由地狱接受。惟有人直接从主接受光与热，也就是智慧与爱。区别就在于此。
473# 人之所以不能从理性之光中知道这一切，是因为这光被谬误遮蔽了，这些谬误是由与外在身体感官有关并被信靠的表象产生的，或说它们的产生是因为人信靠外在身体感官告诉他的东西。人只会感觉他从自己的生命活着，因为工具因感觉主因是它自己的，因而不能区分主因和工具因；事实上，根据学术界众所周知的理论，这两种原因行如一体。主因是生命，工具因是人的心智。表面上看，动物似乎也拥有在它们里面被造的生命，但这同样是一个谬误；因为动物是被创造的器官，以接受来自自然界和灵界的光和热。每个物种都是某种属世之爱的一种形式，都通过天堂和地狱从灵界间接接受光和热；温驯的动物通过天堂来接受，凶猛的动物通过地狱来接受。唯独人直接从主那里接受光和热，也就是智慧和爱。这就是人和动物之间的区别。
473. Why do we not know this from any light of reason? Because that light is overshadowed by our mistaken ideas, which arise because we trust what our outer physical senses tell us. We have the sensation that our aliveness comes from a life within us, because what is instrumental feels what is principal as its own; it cannot tell them apart. The principal cause and the instrumental cause together behave as one cause, according to a theory known to the world of learning. The principal cause is life; the instrumental cause is the human mind.
It also appears as though animals possess a life that has been created as part of them, but this is a similarly mistaken idea. Animals are organisms created to receive light and heat from the physical world and from the spiritual world at the same time. Every species is a form of some earthly love. It receives the light and heat of the spiritual world indirectly through heaven and hell - the gentle animals through heaven and the savage animals through hell. The difference between us and them is that only human beings receive light and heat (that is, wisdom and love) directly from the Lord.
473. The reason why man is not sufficiently enlightened by his reason so as to know this, is that mistakes arising from believing in the appearances perceived by the body's external senses cast a shadow across that light. The reason why man cannot help feeling that it is his own life that makes him alive, is that the instrumental feels the principal as belonging to itself, so as to be unable to distinguish them. The principal and the instrumental causes act as a single cause according to a theorem well known to the learned. The principal cause is life, the instrumental cause is the human mind. Even animals seem to possess life created in them, but this is a similar fallacy, for they are organs created to receive light and heat from the natural world, and at the same time from the spiritual world. Each species is a form taken by some natural love, and it receives light and heat from the spiritual world transmitted through heaven and hell; through heaven in the case of gentle animals, through hell in the case of dangerous ones. Man is the only creature to receive light and heat, that is, wisdom and love, directly from the Lord, and this is the difference between man and animals.
473. But man does not know this from any light of reason, for that light is obscured by fallacies that arise from the appearances pertaining to the external bodily senses, and that are believed in. Man has no other feeling than that he lives from his own life, because the instrumental feels the principal to be its own, and is unable therefore to distinguish between the principal and the instrumental, for these two causes act together as one cause, according to a theory known in the learned world. The principal cause is life, and the instrumental cause is man's mind. The appearance is also that beasts possess life created within them, but this is a similar fallacy; for beasts are organs created to receive light and heat both from the natural world and from the spiritual world. For each species is a form of some natural love, and receives light and heat from the spirit world mediately through heaven and hell; the gentle beasts through heaven, and the fierce through hell. Man alone receives light and heat, that is, wisdom and love, immediately from the Lord. This is the difference.
473. The reason why man does not know all this from the light of reason is that this light is obscured by the fallacies he is induced to believe by the appearances presented by the external bodily senses. Man cannot but feel that the life from which he lives is his own, because what is instrumental perceives its principal as its own. It cannot, therefore, distinguish between them; for principal and instrumental causes act together as one cause, according to a proposition well known in the learned world. Life is a principal cause, and the instrumental cause is man's mind. It appears also, as if animals possess life in themselves; but this is a similar fallacy, for they are organs created to receive light and heat from the natural world and at the same time from the spiritual world. Every species is a form of some natural love and receives light and heat from the spiritual world mediately through heaven and hell, the gentle kinds through heaven and the fierce through hell. Man alone receives light and heat, that is, wisdom and love, immediately from the Lord; and this constitutes the difference between man and the animals.
473. Sed quod homo hoc non sciat ex aliqua luce rationis, est quia fallaciae ex creditis apparentiis sensuum externorum corporis, adumbrant illam lucem. Quod homo non aliter sentiat, quam quod vivat ex sua vita, est quia instrumentale sentit principale ut suum, et non potest ideo distinguere illa, nam causa principalis et causa instrumentalis unam causam simul agunt, secundum theorema notum in Orbe erudito; causa principalis est vita, et causa instrumentalis est mens hominis. Apparet sicut bestiae etiam vitam in se creatam possideant, sed est similis fallacia; sunt enim Organa creata ad recipiendum lucem et calorem e Mundo naturali et simul e Mundo spirituali, nam unaquaevis species est forma alicujus amoris naturalis, et recipit lucem et calorem e Mundo spirituali mediate per coelum et infernum, bestiae mites per coelum, ac immites per infernum. Solus homo recipit lucem et calorem, hoc est, sapientiam et amorem, immediate a Domino: haec differentia est.